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Syria: the Desert and the Sown

<h4>CHAPTER II</h4> The village of Salt is a prosperous community of over 10,000 souls, the half of them Christian. It lies in a rich country famous for grapes and apricots, its gardens are mentioned with praise as far back as the fourteenth century by the Arab geographer Abu'l Fīda. There is a ruined castle, of what date I know not, on the hill above the clustered house roofs. The tradition among the inhabitants is that the town is very ancient; indeed, the Christians declare that in Salt was one of the first of the congregations of their faith, and there is even a legend that Christ was His own evangelist here. Although the apricot trees showed nothing as yet but bare boughs the valley had an air of smiling wealth as I rode through it with Ḥabīb Fāris, who had mounted his mare to set me on my way. He had his share in the apricot orchards and the vineyards, and smiled agreeably, honest man, as I commended them. Who would not have smiled on such a morning? The sun shone, the earth glittered with frost, and the air had a sparkling transparency which comes only on a bright winter day after rain. But it was not merely a general sense of goodwill that had inspired my words; the Christians of Salt and of Mādeba are an intelligent and an industrious race, worthy to be praised. During the five years since I had visited this district they had pushed forward the limit of cultivation two hours' ride to the east, and proved the value of the land so conclusively that when the Ḥājj railway was opened through it the Sultan laid hands on a great tract stretching as far south as Ma'ān, intending to convert it into a chiflik, a royal farm. It will yield riches to him and to his tenants, for if he be an indifferent ruler, he is a good landlord. [Pg 22] <div class="figcenter"> <ANTIMG src="images/figure15.jpg" width-obs="200" alt="" /> AN ARAB OF THE 'ADWĀN GUARDING CROPS </div> Half an hour from Salt, Ḥabīb left me, committing me to the care of his hind, Yūsef, a stalwart man, who strode by my side with his wooden club (G̣unwā, the Arabs call it) over his shoulder. We journeyed through wide valleys, treeless, uninhabited, and almost uncultivated, round the head of the Belḳa plain, and past the opening of the Wādy Sīr, down which a man may ride through oak woods all the way to the Ghōr. There would be trees on the hills too if the charcoal burners would let them grow—we passed by many dwarf thickets of oak and thorn—but I would have nothing changed in the delicious land east of Jordan. A generation or two hence it will be deep in corn and scattered over with villages, the waters of the Wādy Sīr will turn mill-wheels, and perhaps there will even be roads: praise be to God! I shall not be there to see. In my time the uplands will still continue to be that delectable region of which Omar Khayyām sings: "The strip of herbage strown that just divides the desert from the sown"; they will still be empty save for a stray shepherd standing over his flock with a long-barrelled rifle; and when I meet the rare horseman who rides over those bills and ask him whence he comes, he will still answer: "May the world be wide to you! from the Arabs." <div class="figcenter"> <ANTIMG src="images/figure16.jpg" width-obs="400" alt="" /> AN ENCAMPMENT NEAR THE DEAD SEA </div> That was where we were going, to the Arabs. In the desert there are no Bedouin, the tent dwellers are all 'Arab (with a fine roll of the initial guttural), just as there are no tents but houses—"houses of hair" they say sometimes if a qualification be needed, but usually just "houses" with a supreme disregard for any other significance to the word save that of a black goat's hair roof. You may be 'Arab after a fashion even if you live between walls. The men of Salt are classed [Pg 23] among the tribes of the Belḳa, with the Abādeh and the Da'ja and the Hassaniyyeh and several more that form the great troup of the 'Adwān. Two powerful rulers dispute the mastership here of the Syrian desert, the Beni Ṣakhr and the 'Anazeh. There is a traditional friendship, barred by regrettable incidents, between the Ṣukhūr and the Belḳa, perhaps that was why I heard in these parts that the 'Anazeh were the more numerous but the less distinguished for courage of the two factions. I have a bowing acquaintance with one of the sons of Talāl ul Fāiz, the head of all the Beni Ṣakhr. I had met him five years before in these very plains, a month later in the season, by which time his tribe moves Jordan-wards out of the warm eastern pasturages. I was riding, escorted by a Circassian zaptieh, from Mādeba to Mshitta—it was before the Germans had sliced the carved façade from that wonderful building. The plain was covered with the flocks and the black tents of the Ṣukhūr, and as we rode through them three horsemen paced out to [Pg 24] intercept us, black-browed, armed to the teeth, menacing of aspect. They threw us the salute from afar, but when they saw the soldier they turned and rode slowly back. The Circassian laughed. "That was Sheikh Fāiz," he said, "the son of Talāl. Like sheep, wāllah! like sheep are they when they meet one of us." I do not know the 'Anazeh, for their usual seat in winter is nearer the Euphrates, but with all deference to the Ṣukhūr I fancy that their rivals are the true aristocracy of the desert. Their ruling house, the Beni Sha'alān, bear the proudest name, and their mares are the best in all Arabia, so that even the Shammār, Ibn er Rashīd's people, seek after them to improve their own breed. <div class="figcenter"> <ANTIMG src="images/figure17.jpg" width-obs="400" alt="" /> THE THEATRE, 'AMMĀN </div> From the broken uplands that stand over the Ghōr, we entered ground with a shallow roll in it and many small ruined sites dotted over it. There was one at the head of the Wādy Sīr, and a quarter of an hour before we reached it we had seen a considerable mass of foundations and [Pg 25] a big tank, which the Arabs call Birket Umm el 'Amūd (the tank of the Mother of the Pillar). Yūsef said its name was due to a column which used to stand in the middle of it, surrounded by the water; an Arab shot at it and broke it, and its fragments lie at the bottom of the tank. The mound or tell, to give it its native name, of Amēreh is covered with ruins, and further on at Yadūdeh there are rock-hewn tombs and sarcophagi lying at the edge of the tank. All the frontier of the desert is strewn with similar vestiges of a populous past, villages of the fifth and sixth centuries when Mādeba was a rich and flourishing Christian city, though some are certainly earlier still, perhaps pre-Roman. Yadūdeh of the tombs was inhabited by a Christian from Salt, the greatest corn-grower in these parts, who lived in a roughly built farm-house on the top of the tell; he too is one of the energetic new comers who are engaged in spreading the skirts of cultivation. Here we left the rolling country and passed out into the edges of a limitless plain, green with scanty herbage, broken by a rounded tell or the back of a low ridge—and then the plain once more, restful to the eye yet never monotonous, steeped in the magic of the winter sunset, softly curving hollows to hold the mist, softly swelling slopes to hold the light, and over it all the dome of the sky which vaults the desert as it vaults the sea. The first hillock was that of Ṭneib. We got in, after a nine hours' march, at 5.30, just as the sun sank, and pitched tents on the southern slope. The mound was thick with ruins, low walls of rough-hewn stones laid without mortar, rock-cut cisterns, some no doubt originally intended not for water but for corn, for which purpose they are used at present, and an open tank filled up with earth. Namrūd had ridden over to visit a neighbouring cultivator, but one of his men set forth to tell him of my arrival and he returned at ten o'clock under the frosty starlight, with many protestations of pleasure and assurances that my wishes were easy of execution. So I went to sleep wrapped in the cold silence of the desert, and woke next day to a glittering world of sunshine and fair prospects. <div class="figcenter"> <ANTIMG src="images/figure18.jpg" width-obs="400" alt="" /> A GATEWAY, 'AMMĀN </div> The first thing to be done was to send out to the Arabs. After [Pg 26] consultation, the Da'ja, a tribe of the Belḳa, were decided to be the nearest at hand and the most likely to prove of use, and a messenger was despatched to their tents. We spent the morning examining the mound and looking through a mass of copper coins that had turned up under Namrūd's ploughshare—Roman all of them, one showing dimly the features of Constantine, some earlier, but none of the later Byzantine period, nor any of the time of the Crusaders; as far as the evidence of coinage goes, Ṭneib has been deserted since the date of the Arab invasion. Namrūd had discovered the necropolis, but there was nothing to be found in the tombs, which had probably been rifled centuries before. They were rock-cut and of a cistern-like character. A double arch of the solid rock with space between for a narrow entrance on the surface of the ground, a few jutting excrescences on the side walls, footholds to those who must descend, loculi running like shelves round the chambers, one row on top of another, such was their appearance. Towards the bottom of the mound on the south side there were foundations of a building which looked as though it might have been a church. But these were poor results for a day's exploration, and in the golden afternoon we rode out [Pg 27] two hours to the north into a wide valley set between low banks. There were ruins strewn at intervals round the edge of it, and to the east some broken walls standing up in the middle of the valley—Namrūd called the spot, Ḳuṣeir es Saḥl, the Little Castle of the Plain. Our objective was a group of buildings at the western end, Khureibet es Sūḳ. First we came to a small edifice (41 feet by 39 feet 8 inches, the greatest length being from east to west) half buried in the ground. Two sarcophagi outside pointed to its having been a mausoleum. The western wall was pierced by an arched doorway, the arch being decorated with a flat moulding. Above the level of the arch the walls narrowed by the extent of a small set-back, and two courses higher a moulded cornice ran round the building. A couple of hundred yards west of the Ḳaṣr or castle (the Arabs christen most ruins either castle or convent) there is a ruined temple. It had evidently been turned at some period to other uses than those for which it was intended, for there were ruined walls round the two rows of seven columns and inexplicable cross walls towards the western end of the colonnades. There appeared to have been a double court beyond, and still further west lay a complex of ruined foundations. The gateway was to the east, the jambs of it decorated with delicate carving, a fillet, a palmetto, another plain fillet, a torus worked with a vine scroll, a bead and reel, an egg and dart and a second palmetto on the cyma. The whole resembled very closely the work at Palmyra—it could scarcely rival the stone lacework of Mshitta, and besides it had a soberer feeling, more closely akin to classical models, than is to be found there. To the north of the temple on top of a bit of rising ground, there was another ruin which proved to be a second mausoleum. It was an oblong rectangle of masonry, built of large stones carefully laid without mortar. At the south-east corner a stair led into a kind of ante-chamber, level with the surface of the ground at the east side owing to the slope of the hill. There were column bases on the outer side of this ante-chamber, the vestiges probably of a small colonnade which had adorned the east façade. Six sarcophagi were placed lengthways, two along each of the remaining walls, north, south and [Pg 28] west. Below the base of the columns on either side of the stair ran a moulding, consisting of a bold torus between two fillets, and the same appeared on the inner side of the sarcophagi. The face of the buttress wall on the south side rose in two in-sets, otherwise the whole building was quite plain, though some of the fragments scattered round upon the grass were carved with a flowing vine pattern. This mausoleum recalls the pyramid tomb which is common in northern Syria; I do not remember any other example of it so far south. It may have resembled the beautiful monument with a colonnaded front which is one of the glories of the southern Dāna, and the fragments of vine scroll were perhaps part of the entablature. <div class="figcenter"> <ANTIMG src="images/figure19.jpg" width-obs="500" alt="" /> THE TEMPLE, KHUREIBET ES SŪḲ </div> [Pg 29] <div class="figcenter"> <ANTIMG src="images/figure20.jpg" width-obs="400" alt="" /> MAUSOLEUM, KHUREIBET ES SŪḲ </div> When I returned to my tents a little before sunset, I learnt that the boy we had despatched in the morning had lingered by the way and, alarmed by the lateness of the hour, had returned without fulfilling his mission. This was sufficiently annoying, but it was nothing compared with the behaviour of the weather next day. I woke to find the great plain blotted out by mist and rain. All day the south wind drove against us, and the storm beat upon our canvas walls. In the evening Namrūd brought news that his cave had been invaded by guests. There were a few [Pg 31] tents of the Ṣukhūr a mile or two away from us (the main body of the tribe was still far to the east, where the winter climate is less rigorous), and the day's rain had been too much for the male inhabitants. They had mounted their mares and ridden in to Ṭneib, leaving their women and children to shift for themselves during the night. An hour's society presented attractions after the long wet day, and I joined the company. <div class="figcenter"> <ANTIMG src="images/figure21.jpg" width-obs="200" alt="" /> ARABS OF THE BELḲA </div> Namrūd's cave runs far into the ground, so far that it must penetrate to the very centre of the hill of Ṭneib. The first large chamber is obviously natural, except for the low sleeping places and mangers for cattle that have been quarried out round the walls. A narrow passage carved in the rock leads into a smaller room, and there are yet others behind which I took on trust, the hot stuffy air and the innumerable swarms of flies discouraging me from further exploration. That evening the cave presented a scene primitive and wild enough to satisfy the most adventurous spirit. The Arabs, some ten or a dozen men clothed in red leather boots and striped cloaks soaked with rain, were sitting in the centre round a fire of scrub, in the ashes of which stood the three coffee-pots essential to desert sociability. Behind them a woman cooked rice over a brighter fire that cast a flickering light into the recesses of the cave, and showed Namrūd's cattle munching chopped straw from the rock-hewn mangers. A place comparatively free from mud was cleared for me in the circle, a cup of coffee prepared, and the talk went forward while a man might smoke an Arab pipe five times. It was chiefly of the iniquities of the government. The arm of the law, or rather the mailed fist of misrule, is a constant menace upon the edges of the desert. This year it had been quickened to baleful activity by the necessities of war. Camels and mares had been commandeered wholesale along the borders without hope of compensation in money or in kind. The Arabs had gathered together such live stock as was left to them and sent them away five or six days to the east, where the soldiery dared not penetrate, and Namrūd had followed their example, keeping only such cattle as he needed for the plough. One after another of my fellow guests took up the tale: the guttural strong speech rumbled round the cave. By God and [Pg 32] Muḥammad the Prophet of God we called down such curses upon the Circassian cavalry as should make those powerful horsemen reel in their saddles. From time to time a draped head, with black elf locks matted round the cheeks under the striped kerchief, bent forward towards the glow of the ashes to pick up a hot ember for the pipe bowl, a hand was stretched out to the coffee cups, or the cooking fire flashed up under a pile of thorn, the sudden light making the flies buzz and the cows move uneasily. Namrūd was not best pleased to see his hardly gathered store of fire-wood melt away and his coffee beans disappear by handfuls into the mortar. ("Wāllah! they eat little when they feed themselves, but when they are guests much, they and their horses; and the corn is low at this late season.") But the word "guest" is sacred from Jordan to Euphrates and Namrūd knew well that he owed a great part of his position and of his security to a hospitality which was extended to all comers, no matter how inopportune. I added my quota to the conviviality of the party by distributing a box of cigarettes, and before I left a friendly feeling had been established between me and the men of the Beni Ṣakhr. The following day was little more promising than that which had preceded it. The muleteers were most unwilling to leave the shelter of the caves and expose their animals to such rain in the open desert, and reluctantly I agreed to postpone the journey, and sent them into Mādeba, three hours away, to buy oats for the horses, cautioning them [Pg 33] not to mention from whom they came. It cleared a little in the afternoon, and I rode across the plain southwards to Ḳasṭal, a fortified Roman camp standing on a mound. This type of camp was not uncommon on the eastern frontiers of the Empire, and was imitated by the Ghassānids when they established themselves in the Syrian desert, if indeed Mshitta was, as has been surmised, but a more exquisite example of the same kind of building. Ḳasṭal has a strong enclosing wall broken by a single gate to the east and by round bastions at the angles and along the sides. Within, there is a series of parallel vaulted chambers leaving an open court in the centre—the plan with slight variations of Ḳal'at el Beiḍa in the Safa and of the modern caravanserai.[1] To the north there is a separate building, probably the Prætorium, the house of the commander of the fortress. It consists of an immense vaulted chamber, with a walled court in front of it, and a round tower at the south-west corner. The tower has a winding stair inside it and a band of decoration about the exterior, rinceaux above and fluted triglyphs below, with narrow blank metopes between them. The masonry is unusually good, the walls of great thickness; with such defences stretching to his furthest borders, the citizen of Rome might sleep secure o' nights. <div class="figcenter"> <ANTIMG src="images/figure22.jpg" width-obs="400" alt="" /> A RUINED CHURCH, MĀDEBA </div> When I passed by Ḳasṭal, five years before, it was uninhabited and the land round it uncultivated, but a few families of fellaḥīn had established themselves now under the broken vaults and the young corn was springing in the levels below the walls, circumstances which should no doubt warm the heart of the lover of humanity, but which will send a cold chill through the breast of the archæologist. There is no obliterator like the ploughshare, and no destroyer like the peasant who seeks cut stones to build his hovel. I noted another sign of encroaching civilisation in the shape of two half starved soldiers, the guard of the [Pg 34] nearest halting place on the Ḥājj railroad, which is called Zīza after the ruins a few miles to the west of it. The object of their visit was the lean hen which one of them held in his hand. He had reft it from its leaner companions in the fortress court—on what terms it were better not to inquire, for hungry men know no law. I was not particularly eager to have my presence on these frontiers notified to the authorities in 'Ammān, and I left rather hastily and rode eastward to Zīza. <div class="figcenter"> <ANTIMG src="images/figure23.jpg" width-obs="200" alt="" /> THE ḲAL'AH AT ZĪZA </div> The rains had filled the desert watercourses, they do not often flow so deep or so swiftly as the one we had to cross that afternoon. It had filled, too, to the brim the great Roman tank of Zīza, so that the Ṣukhūr would find water there all through the ensuing summer. The ruins are far more extensive than those at Ḳasṭal; there must have been a great city here, for the foundations of houses cover a wide area. Probably Ḳasṭal was the fortified camp guarding this city, and the two together shared the name of Zīza, which is mentioned in the Notitia: "Equites Dalmatici Illyriciana Zīza." There is a Saracenic Ḳal'ah, a fort, which was repaired by Sheikh Ṣoktan of the Ṣukhūr, and had been furnished by him, said Namrūd, with a splendour unknown to the desert; but it has now fallen to the Sultan, since it stands in the territory selected by him for his chiflik, and fallen also into ruin. The mounds behind are strewn with foundations, among them [Pg 35] those of a mosque, the mihrab of which was still visible to the south. Zīza was occupied by a garrison of Egyptians in Ibrahīm Pasha's time, and it was his soldiers who completed the destruction of the ancient buildings. Before they came many edifices, including several Christian churches, were still standing in an almost perfect state of preservation, so the Arabs reported. We made our way homewards along the edge of the railway embankment, and as we went we talked of the possible advantages that the land might reap from that same line. Namrūd was doubtful on this subject. He looked askance at the officials and the soldiery, indeed he had more cause to fear official raiders, whose rapacity could not be disarmed by hospitality, than the Arabs, who were under too many obligations to him to do him much harm. He had sent up a few truck-loads of corn to Damascus the year before; yes, it was an easier form of transport than his camels, and quicker, if the goods arrived at all; but generally the corn sacks were so much lighter when they reached the city than when Namrūd packed them into the trucks that the profit vanished. This would improve perhaps in time—at the time when lamps and cushions and all the fittings of the desert railway except the bare seats were allowed to remain in the place for which they were made and bought. We spoke, too, of superstition and of fears that clutch the heart at night. There are certain places, said he, where the Arabs would never venture after dark—haunted wells to which thirsty men dared not approach, ruins where the weary would not seek shelter, hollows that were bad camping grounds for the solitary. What did they [Pg 36] fear? Jinn; who could tell what men feared? He himself had startled an Arab almost out of his wits by jumping naked at him from a lonely pool in the half light of the dawn. The man ran back to his tents, and swore that he had seen a jinni, and that the flocks should not go down to water where it abode, till Namrūd came in and laughed at him and told his own tale. <div class="figcenter"> <ANTIMG src="images/figure24.jpg" width-obs="200" alt="" /> A CHRISTIAN ENCAMPMENT </div> We did not go straight back to my tents. I had been invited out to dine that evening by Sheikh Nahār of the Beni Ṣakhr, he who had spent the previous night in Namrūd's cave; and after consultation it had been decided that the invitation was one which a person of my exalted dignity would not be compromised by accepting. "But in general," added Namrūd, "you should go nowhere but to a great sheikh's tent, or you will fall into the hands of those who invite you only for the sake of the present you will give. Nahār—well, he is an honest man, though he be Meskīn,"—a word that covers all forms of mild contempt, from that which is extended to honest poverty, through imbecility to the first stages of feeble vice. The Meskīn received me with the dignity of a prince, and motioned me to the place of honour on the ragged carpet between the square hole in the ground that serves as hearth and the partition that separates the women's quarters from the men's. We had tethered our horses to the long tent ropes that give such wonderful solidity to the frail dwelling, and our eyes wandered out from where we sat over the eastward sweep of the landscape—swell and fall, fall and swell, as though the desert [Pg 37] breathed quietly under the gathering night. The lee side of an Arab tent is always open to the air; if the wind shifts the women take down the tent wall and set it up against another quarter, and in a moment your house has changed its outlook and faces gaily to the most favourable prospect. It is so small and so light, and yet so strongly anchored that the storms can do little to it; the coarse meshes of the goat's hair cloth swell and close together in the wet so that it needs continuous rain carried on a high wind before a cold stream leaks into the dwelling-place. The coffee beans were roasted and crushed, the coffee-pots were simmering in the ashes, when there came three out of the East and halted at the open tent. They were thick-set, broad-shouldered men, with features of marked irregularity and projecting teeth, and they were cold and wet with rain. Room was made for them in the circle round the hearth, and they stretched out their fingers to the blaze, while the talk went on uninterrupted, for they were only three men of the Sherarāt, come down to buy corn in Moab, and the Sherarāt, though they are one of the largest and the most powerful of the tribes and the most famous breeders of camels, are of bad blood, and no Arab of the Belḳa would intermarry with them. They have no fixed haunts, not even in the time of the summer drought, but roam the inner desert scarcely caring if they go without water for days together. The conversation round Nahār's fire was of my journey. A negro of the Ṣukhūr, a powerful man with an intelligent face, was very anxious to come with me as guide to the Druze mountains, but he admitted that as soon as he reached the territory of those valiant hillmen he would have to turn and flee—there is always feud between the Druzes and the Beni Ṣakhr. The negro slaves of the Ṣukhūr are well used by their masters, who know their worth, and they have a position of their own in the desert, a glory reflected from the great tribe they serve. I was half inclined to accept the present offer in spite of the possible drawback of having the negro dead upon my hands at the first Druze village, when the current of my thoughts was interrupted by the arrival of yet another guest. He was a tall young man, with a handsome delicate face, a complexion that was almost fair, [Pg 38] and long curls that were almost brown. As he approached, Nahār and the other sheikhs of the Ṣukhūr rose to meet him, and before he entered the tent, each in turn kissed him upon both cheeks. Namrūd rose also, and cried to him as he drew near: <div class="figcenter"> <ANTIMG src="images/figure25.jpg" width-obs="200" alt="" /> FLOCKS OF THE ṢUKHŪR </div> "Good? please God! Who is with you?" The young man raised his hand and replied: "God!" He was alone. Without seeming to notice the rest of the company, his eye embraced the three sheikhs of the Sherarāt eating mutton and curds in the entrance, and the strange woman by the fire, as with murmured salutations he passed into the back of the tent, refusing Nahār's offer of food. He was G̣ablān, of the ruling house of the Da'ja, cousin to the reigning sheikh, and, as I subsequently found, he had heard that Namrūd needed a guide for a foreigner—news travels apace in the desert—and had come to take me to his uncle's tents. We had not sat for more than five minutes after his arrival when Nahār whispered something to Namrūd, who turned to me and suggested that since we had dined we might go and take G̣ablān with us. I was surprised that the evening's gossip should be cut so short, but I knew better than to make any objection, and as we cantered home across Namrūd's ploughland and up the hill of Ṭneib, I [Pg 39] heard the reason. There was blood between the Da'ja and the Sherarāt. At the first glance G̣ablān had recognised the lineage of his fellow guests, and had therefore retired silently into the depths of the tent. He would not dip his hand in the same mutton dish with them. Nahār knew, as who did not? the difficulty of the situation, but he could not tell how the men of the Sherarāt would take it, and, for fear of accidents, he had hurried us away. But by next morning the atmosphere had cleared (metaphorically, not literally), and a day of streaming rain kept the blood enemies sitting amicably round Namrūd's coffee-pots in the cave. The third day's rain was as much as human patience could endure. I had forgotten by this time what it was like not to feel damp, to have warm feet and dry bed clothes. G̣ablān spent an hour with me in the morning, finding out what I wished of him. I explained that if he could take me through the desert where I should see no military post and leave me at the foot of the hills, I should desire no more. G̣ablān considered a moment. "Oh lady," said he, "do you think you will be brought into conflict with the soldiery? for if so, I will take my rifle." I replied that I did not contemplate declaring open war with all the Sultan's chivalry, and that with a little care I fancied that such a contingency might be avoided; but G̣ablān was of opinion that strategy went further when winged with a bullet, and decided that he would take his rifle with him all the same. In the afternoon, having nothing better to do, I watched the Sherarāt buying corn from Namrūd. But for my incongruous presence and the lapse of a few thousand years, they might have been the sons of Jacob come down into Egypt to bicker over the weight of the sacks with their brother Joseph. The corn was kept in a deep dry hole cut in the rock, and was drawn out like so much water in golden bucketsful. It had been stored with chaff for its better protection, and the first business was to sift it at the well-head, a labour that could not be executed without much and angry discussion. Not even the camels were silent, but joined [Pg 40] in the argument with groans and bubblings, as the Arabs loaded them with the full sacks. The Sheikhs of the Ṣukhūr and the Sherarāt sat round on stones in the drizzling mist, and sometimes they muttered, "God! God!" and sometimes they exclaimed, "He is, merciful and compassionate!" Not infrequently the sifted corn was poured back among the unsifted, and a dialogue of this sort ensued: <div class="figcenter"> <ANTIMG src="images/figure26.jpg" width-obs="200" alt="" /> A ROMAN MILESTONE </div> Namrūd; "Upon thee! upon thee! oh boy! may thy dwelling be destroyed! may thy days come to harm!" Beni Ṣakhr: "By the face of the Prophet of God! may He be exalted!" Sherarāt (in suppressed chorus): "God! and Muḥammad the Prophet of God, upon Him be peace!" A party in bare legs and a sheepskin: "Cold, cold! Wāllah! rain and cold!" Namrūd: "Silence, oh brother! descend into the well and draw corn. It is warm there." Beni Ṣakhr: "Praise be to God the Almighty!" Chorus of Camels: "B-b-b-b-b-dd-G-r-r-o-o-a-a." Camel Drivers; "Be still, accursed ones! may you slip in the mud! may the wrath of God fall on you!" Ṣukhūr (in unison): "God! God! by the light of His Face!" At dusk I went into the servants' tent and found Namrūd whispering tales of murder over the fire on which my dinner was a-cooking. "In the days when I was a boy," said he (and they were not far behind us), "you could not cross the Ghōr in peace. But I had a mare who walked—wāllah! how she walked! Between sunrise and sunset she walked me from Mezerīb to Salt, and never broke her pace. And besides I was [Pg 41] well known to all the Ghawārny (natives of the Ghōr). And one night in summer I had to go to Jerusalem—force upon me! I must ride. The waters of Jordan were low, and I crossed at the ford, for there was no bridge then. And as I reached the further bank I heard shouts and the snap of bullets. And I hid in the tamarisk bushes more than an hour till the moon was low, and then I rode forth softly. And at the entrance of the mud hills the mare started from the path, and I looked down and saw the body of a man, naked and covered with knife wounds. And he was quite dead. And as I gazed they sprang out on me from the mud hills, ten horsemen and I was but one. And I backed against the thicket and fired twice with my pistol, but they surrounded me and threw me from the mare and bound me, and setting me again upon the mare they led me away. And when they came to the halting place they fell to discussing whether they should kill me, and one said: 'Wāllah! let us make an end.' And he came near and looked into my face, and it was dawn. And he said: 'It is Namrūd!' for he knew me, and I had succoured him. And they unbound me and let me go, and I rode up to Jerusalem." The muleteers and I listened with breathless interest as one story succeeded another. "There are good customs and bad among the Arabs," said Namrūd, "but the good are many. Now when they wish to bring a blood feud to an end, the two enemies come together in the tent of him who was offended. And the lord of the tent bares his sword and turns to the south and draws a circle on the floor, calling upon God. Then he takes a shred of the cloth of the tent and a handful of ashes from the hearth and throws them in the circle, and seven times he strikes the line with his naked sword. And the offender leaps into the circle, and one of the relatives of his enemy cries aloud: 'I take the murder that he did upon me!' Then there is peace. Oh lady! the women have much power in the tribe, and the maidens are well looked on. For if a maiden says: 'I would have such an one for my husband,' he must marry her lest she should be put to shame. And if he has already four wives let him divorce one, and marry in her place the maiden who has chosen him. Such is the custom among the Arabs." [Pg 42] He turned to my Druze muleteer and continued: "Oh Muḥammad! have a care. The tents of the Ṣukhūr are near, and there is never any peace between the Beni Ṣakhr and the Druzes. And if they knew you, they would certainly kill you—not only would they kill you, but they would bum you alive, and the lady could not shield you, nor could I." This was a grim light upon the character of my friend Nahār, who had exchanged with me hospitality against a kerchief, and the little group round the fire was somewhat taken back. But Mikhāil was equal to the occasion. "Let not your Excellency think it," said he, deftly dishing up some stewed vegetables; "he shall be a Christian till we reach the Jebel Druze, and his name is not Muḥammad but Ṭarīf, for that is a name the Christians use." So we converted and baptized the astonished Muḥammad before the cutlets could be taken out of the frying-pan. <div class="footnote"> [1]Admirable plans and photographs of the fort have been published by Brünnow and Domaszewski in vol. II. of their great work, "Die Provincia Arabia." This volume was not out at the time I visited Ḳasṭal. </div> [Pg 43] <div style="break-after:column;"></div>

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